សត្វលោក។
We support lawyer Choung Chou-ngy for his sacrifice in order to protect the law or the Dhamma.
Socrates accepted to die in order to keep the law or the Dhamma alive.
Lord Buddha practice self-mortification nearly die in order to search law or Dhamma for human kind.
Dear friends,
ReplyDeleteSocrates was not enlightened and the Buddha had needed many live times to understand the middle path. Also in his last life he had tried the way of extremas and as soon as he let go of it he was on the right track.
He taught not a single time to walk the way of scarify as one of extremas is leaded by delusion in any way.
Do not mix Dhamma with worldly laws, worldly laws are incomplete, inweaved with wrong view and wrong intention.
Virtue is the only thing one should not give up for the sake of anything:
"Monks, even if bandits were to carve you up savagely, limb by limb, with a two-handled saw, he among you who let his heart get angered even at that would not be doing my bidding. Even then you should train yourselves: 'Our minds will be unaffected and we will say no evil words. We will remain sympathetic, with a mind of good will, and with no inner hate. We will keep pervading these people with an awareness imbued with good will and, beginning with them, we will keep pervading the all-encompassing world with an awareness imbued with good will — abundant, expansive, immeasurable, free from hostility, free from ill will.' That's how you should train yourselves.
The Simile of the Saw
Not for the sake of anything one should give up his own virtue!
With hatred, ill-will attached to the world and not understanding the origin of suffering one would away hurt one self fist and spreading this pain.
Peace starts within the own heart! Turn to virtue to understand the Dhamma one day.
_()_
with metta
Hanzze
Dear Hanzze;
ReplyDeleteDo you know what Dhamma mean? There are different meaning of the word Dhamma.
Among those meaning, law or rule has been substantial to describe the essence of Dhamma.
National constitution is the law, the rule and the Dhamma. Or at least, it is the highest Dhamma for the nation and nationals to obey and comply with.
Look at Cambodia, lawyers have been the target for the authority to threat and undermine.
As we are Buddhists, a nation without law is like a monk without practicing Dhamma properly.
In Cambodia, no law has been paid attention by the leaders...those top figures have exploited everything for personal gain.
Dhammaduta
Dear Dhammaduta,
ReplyDeleteThat's all I had said. Start to work on your self.
If you like to play judge you have caught the wrong doctrine for your ideas.
Cambodia has the one of the most liberal and developed constitutions in the world. So now it is just a task for the individual to start to follow it.
Be mindful and you might gain faith in the teachings of the Buddha.
You suffering is right there where it is, no need to make others responsible for it. Also to get rid of it is your personal task.
"Don't think that the Dhamma lies far away from you. It lies right with you; it's about you. Take a look. One minute happy, the next minute sad, satisfied, then angry at this person, hating that person: It's all Dhamma..."
_()_
with metta
Hanzze
Sikkha Sutta: Trainings
ReplyDelete"Monks, these four types of individuals are to be found existing in the world. Which four? The one who practices for his own benefit but not for that of others. The one who practices for the benefit of others but not for his own. The one who practices neither for his own benefit nor for that of others. The one who practices for his own benefit and for that of others.
"And how is one an individual who practices for his own benefit but not for that of others? There is the case where a certain individual himself abstains from the taking of life but doesn't encourage others in undertaking abstinence from the taking of life. He himself abstains from stealing but doesn't encourage others in undertaking abstinence from stealing. He himself abstains from sexual misconduct but doesn't encourage others in undertaking abstinence from sexual misconduct. He himself abstains from lying but doesn't encourage others in undertaking abstinence from lying. He himself abstains from intoxicants that cause heedlessness but doesn't encourage others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices for his own benefit but not for that of others.
"And how is one an individual who practices for the benefit of others but not for his own? There is the case where a certain individual himself doesn't abstain from the taking of life but encourages others in undertaking abstinence from the taking of life. He himself doesn't abstain from stealing but encourages others in undertaking abstinence from stealing. He himself doesn't abstain from sexual misconduct but encourages others in undertaking abstinence from sexual misconduct. He himself doesn't abstain from lying but encourages others in undertaking abstinence from lying. He himself doesn't abstain from intoxicants that cause heedlessness but encourages others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices for the benefit of others but not for his own.
"And how is one an individual who practices neither for his own benefit nor for that of others? There is the case where a certain individual himself doesn't abstain from the taking of life and doesn't encourage others in undertaking abstinence from the taking of life. He himself doesn't abstain from stealing and doesn't encourage others in undertaking abstinence from stealing. He himself doesn't abstain from sexual misconduct and doesn't encourage others in undertaking abstinence from sexual misconduct. He himself doesn't abstain from lying and doesn't encourage others in undertaking abstinence from lying. He himself doesn't abstain from intoxicants that cause heedlessness and doesn't encourage others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices neither for his own benefit nor for that of others.
"And how is one an individual who practices for his own benefit and for that of others? There is the case where a certain individual himself abstains from the taking of life and encourages others in undertaking abstinence from the taking of life. He himself abstains from stealing and encourages others in undertaking abstinence from stealing. He himself abstains from sexual misconduct and encourages others in undertaking abstinence from sexual misconduct. He himself abstains from lying and encourages others in undertaking abstinence from lying. He himself abstains from intoxicants that cause heedlessness and encourages others in undertaking abstinence from intoxicants that cause heedlessness. Such is the individual who practices for his own benefit and for that of others.
"These are the four types of individuals to be found existing in the world."
_()_
with metta
Hanzze
Dear Hanzze;
ReplyDeleteIn a society that is collectively sharing the same fate and same action, Dhamma or the national constitution is interdependent.
Your statement on individuals are not correct according to your second message on Sekha Sutta. It is contradictory itself from you incomprehension on the true meaning of Dhamma.
Let raise the issue of strengthening the rule of law and the practice of Dhamma rightly to develop peace internally and externally.
Cambodia is really needing this!
Dhammaduta
Dear Dhammaduta,
ReplyDeletethis sutta explains which kinds of individual exist and nothing else.
If we are clinging to ideas, we lift up this ideas and construct something out of it.
Dhamma practice is a matter of the individual, keeping laws is a matter of the individual, so also that what you call society is always a matter of the individual.
Of cause all this things are interrelated. The more people understand morality, the calmer and more peaceful would a society be.
Hypocritical people think that they can change outside and have no awareness, that problems come from inside.
Never strengthening laws had changed a society. But moral education and teaching.
1000 of laws would not help if people do not understand the benefit of ethics. Hatred and greed just change there places where they actually burn.
But as long as we do not understand that there is anatha, how would we understand that there is no such thing as society. Out of delusion we take it as something real, something that existing independent, something that is.
A good example you can find in early history of Cambodia. There have been the idea to make the laws very close to Vinaya and the thought that it is possible to make a society following such high moral conducts.
The biggest disasters always comes from people who have maybe a good intention but lacking on wisdom, don't understanding, the nature of things.
"This Dhamma that I have attained is deep, hard to see, hard to realize, peaceful, refined, beyond the scope of conjecture, subtle, to-be-experienced by the wise. But this generation delights in attachment, is excited by attachment, enjoys attachment. For a generation delighting in attachment, excited by attachment, enjoying attachment, this/that conditionality and dependent co-arising are hard to see. This state, too, is hard to see: the resolution of all fabrications, the relinquishment of all acquisitions, the ending of craving; dispassion; cessation; Unbinding. And if I were to teach the Dhamma and if others would not understand me, that would be tiresome for me, troublesome for me."
Just then these verses, unspoken in the past, unheard before, occurred to the Blessed One:
Enough now with teaching what only with difficulty I reached. This Dhamma is not easily realized by those overcome with aversion & passion. What is abstruse, subtle, deep, hard to see, going against the flow — those delighting in passion, cloaked in the mass of darkness, won't see.
from the Ayacana Sutta: The Request
Buddha knew "society" well and had never the idea to change it, as it is not possible. But he at least he put effort into teaching those who are able and open to understand.
The normal matter of society was a matter of worldly institution. Of cause he taught kings and kinsmen the Dhamma and in this way he had also influence.
Do not get caught in the thicket of wrong views.
If you lead a virtues life, people would maybe follow your sample, if you do not but just talk and preach, people would follow to just talk and preach.
If you tell people, being involved in politics rather than to simply practice the eightfold path you also would not lead people to inner peace and in that way, not changing society.
Back to the topic: Scarify. Not understanding, lacking of wisdom, sacrificing is at least always a selfish act. Compassion without wisdom is always just pity and cause of suffering.
_()_
with metta
Hanzze
If we forget about the Buddha, we can remember also some sentences of Preah Maha Ghosananda which also explained the function of self-determination and its effects. If the function would be in the other direction, Buddha would had left home and had leaded a life as a worldly regent. Compassion is different to worldly pity and misunderstanding (wrong view).
ReplyDelete"The suffering of the world has been deep.
From this suffering comes Great Compassion.
Great Compassion makes a Peaceful Heart.
A Peaceful Heart makes a Peaceful Person.
A Peaceful Person makes a Peaceful Family.
A Peaceful Family makes a Peaceful Community.
A Peaceful Community makes a Peaceful Nation.
And a Peaceful Nation makes a Peaceful World.
May all beings live in Happiness and Peace."
_()_
Maybe this Sutta helps regarding how "self-determination" in the right way is able to change society:
ReplyDeleteConditions of Welfare
Thus have I heard. Once the Exalted One was dwelling amongst the Koliyans,[1] in their market town named Kakkarapatta. Then Dighajanu,[2] a Koliyan, approached the Exalted One, respectfully saluted Him and sat on one side. Thus seated, he addressed the Exalted One as follows:
"We, Lord, are laymen who enjoy worldly pleasure. We lead a life encumbered by wife and children. We use sandalwood of Kasi. We deck ourselves with garlands, perfume and unguents. We use gold and silver. To those like us, O Lord, let the Exalted One preach the Dhamma, teach those things that lead to weal and happiness in this life and to weal and happiness in future life."
Conditions of Worldly Progress
"Four conditions, Vyagghapajja,[3] conduce to a householder's weal and happiness in this very life. Which four?
"The accomplishment of persistent effort (utthana-sampada), the accomplishment of watchfulness (arakkha-sampada), good friendship (kalyanamittata) and balanced livelihood (sama-jivikata).
"What is the accomplishment of persistent effort?
"Herein, Vyagghapajja, by whatsoever activity a householder earns his living, whether by farming, by trading, by rearing cattle, by archery, by service under the king, or by any other kind of craft — at that he becomes skillful and is not lazy. He is endowed with the power of discernment as to the proper ways and means; he is able to carry out and allocate (duties). This is called the accomplishment of persistent effort.
"What is the accomplishment of watchfulness?
"Herein, Vyagghapajja, whatsoever wealth a householder is in possession of, obtained by dint of effort, collected by strength of arm, by the sweat of his brow, justly acquired by right means — such he husbands well by guarding and watching so that kings would not seize it, thieves would not steal it, fire would not burn it, water would not carry it away, nor ill-disposed heirs remove it. This is the accomplishment of watchfulness.
"What is good friendship?
"Herein, Vyagghapajja, in whatsoever village or market town a householder dwells, he associates, converses, engages in discussions with householders or householders' sons, whether young and highly cultured or old and highly cultured, full of faith (saddha),[4] full of virtue (sila), full of charity (caga), full of wisdom (pañña). He acts in accordance with the faith of the faithful, with the virtue of the virtuous, with the charity of the charitable, with the wisdom of the wise. This is called good friendship.
to be continue...
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ReplyDelete"What is balanced livelihood?
"Herein, Vyagghapajja, a householder knowing his income and expenses leads a balanced life, neither extravagant nor miserly, knowing that thus his income will stand in excess of his expenses, but not his expenses in excess of his income.
"Just as the goldsmith,[5] or an apprentice of his, knows, on holding up a balance, that by so much it has dipped down, by so much it has tilted up; even so a householder, knowing his income and expenses leads a balanced life, neither extravagant nor miserly, knowing that thus his income will stand in excess of his expenses, but not his expenses in excess of his income.
"If, Vyagghapajja, a householder with little income were to lead an extravagant life, there would be those who say — 'This person enjoys his property like one who eats wood-apple.'[6] If, Vyagghapajja, a householder with a large income were to lead a wretched life, there would be those who say — 'This person will die like a starveling.'
"The wealth thus amassed, Vyagghapajja, has four sources of destruction:
"(i) Debauchery, (ii) drunkenness, (iii) gambling, (iv) friendship, companionship and intimacy with evil-doers.
"Just as in the case of a great tank with four inlets and outlets, if a man should close the inlets and open the outlets and there should be no adequate rainfall, decrease of water is to be expected in that tank, and not an increase; even so there are four sources for the destruction of amassed wealth — debauchery, drunkenness, gambling, and friendship, companionship and intimacy with evil-doers.
"There are four sources for the increase of amassed wealth: (i) abstinence from debauchery, (ii) abstinence from drunkenness, (iii) non-indulgence in gambling, (iv) friendship, companionship and intimacy with the good.
"Just as in the case of a great tank with four inlets and four outlets, if a person were to open the inlets and close the outlets, and there should also be adequate rainfall, an increase in water is certainly to be expected in that tank and not a decrease, even so these four conditions are the sources of increase of amassed wealth.
"These four conditions, Vyagghapajja, are conducive to a householder's weal and happiness in this very life.
Conditions of Spiritual Progress
"Four conditions, Vyagghapajja, conduce to a householder's weal and happiness in his future life. Which four?
"The accomplishment of faith (saddha-sampada), the accomplishment of virtue (sila-sampada), the accomplishment of charity (caga-sampada) and the accomplishment of wisdom (pañña-sampada).
"What is the accomplishment of faith?
"Herein a householder is possessed of faith, he believes in the Enlightenment of the Perfect One (Tathagata): Thus, indeed, is that Blessed One: he is the pure one, fully enlightened, endowed with knowledge and conduct, well-gone, the knower of worlds, the incomparable leader of men to be tamed, the teacher of gods and men, all-knowing and blessed. This is called the accomplishment of faith.
"What is the accomplishment of virtue?
"Herein a householder abstains from killing, stealing, sexual misconduct, lying, and from intoxicants that cause infatuation and heedlessness. This is called the accomplishment of virtue.
"What is the accomplishment of charity?
"Herein a householder dwells at home with heart free from the stain of avarice, devoted to charity, open-handed, delighting in generosity, attending to the needy, delighting in the distribution of alms. This is called the accomplishment of charity.
"What is the accomplishment of wisdom?
"Herein a householder is wise: he is endowed with wisdom that understands the arising and cessation (of the five aggregates of existence); he is possessed of the noble penetrating insight that leads to the destruction of suffering. This is called the accomplishment of wisdom.
to be continued...
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ReplyDelete"These four conditions, Vyagghapajja, conduce to a householder's weal and happiness in his future life."
Energetic and heedful in his tasks, Wisely administering his wealth, He lives a balanced life, Protecting what he has amassed. Endowed with faith and virtue too, Generous he is and free from avarice; He ever works to clear the path That leads to weal in future life. Thus to the layman full of faith, By him, so truly named 'Enlightened,' These eight conditions have been told Which now and after lead to bliss.
_()_
Dear Hanzze;
ReplyDeleteSelf-determination on Dhamma base is really meaningful. However, according to the law of original interdependence, Dhamma is interconnected by at least inside and outside our body.
Persistent effort and protective guard is from our inner self.
Kalayanamittata is from our outside world.
Dhammaduta
Yes my friend, and now we just need to understand what we are able to change.
ReplyDeleteOne not able to control his own mind what would he able to change in a wholesome way?
If we miss to understand what the Buddha taught, if we miss what Dhamma teacher talk we can maybe listen to Confucius, as all wise man would tell the same.
"To put the world right in order, we must first put the nation in order; to put the nation in order, we must first put the family in order; to put the family in order, we must first cultivate our personal life; we must first set our hearts right."
If we can control our self, the world would be no more struggle and suffering decays. Yet, we would start to understand what Dhamma and the four noble truth are about.
Faith my friend, faith! Out of understanding and in balance with panna (intellectuality in this case)
What ever we really own, we can share. We need to own Dhamma first and let go of all kinds of identifications as attachments arise from them.
[i][b]Your Real Home[/b]
Your external home isn't your real home.
It's your supposed home, your home in the world.
As for your real home, that's peace.
The Buddha has us build our own home
by letting go till we reach peace.[/i]
Let peace be yours and them we are able to share.
_()_
with metta
Hanzze
Dear Hannzze;
ReplyDeleteWe are not having any missing on practicing the Buddha's teachings. Buddha encouraged us to use wisdom. By this understanding, internally we must develop, externally we must outreach of hand and spirit.
We cannot stay still by watching evils change people around them to be evils.
Dhammaduta
Dear Dhammaduta,
ReplyDeletethat is a natural phenomena, that people coming touch and know Dhamma a little in an intellectual way keep on believe that they would change anything while not free of greed, hatred and delusion by them self.
If defilement would not be present, we would not have a problem to have understand the Dhamma clearly and see Dhamma in every thing.
To increase you faith in practice, just look for your self if you would find a single sentence where the Buddha encouraged people having not reached peace for them self, having not attained any fruit, should go on to struggle with the misunderstanding of others, should explain them what they them self do not understand yet.
To eager start practice, to let go of different ideas is the way to help out others is the way of compassion, is the way to reduce suffering.
You would not be able to help anybody if you are not able to sit still. I will tell you a story which is similar to all great peacemakers and helpers:
Every day he listened to news from Cambodia on the radio, and was beset by anguish.
ReplyDeleteHis meditation master advised him to concentrate on his spiritual practice – to foster peace within his own heart – and to wait for the right time to return to his people.
“It was in Thailand, in a place of safety, that he first heard about the outbreak of fighting in Cambodia. He learned that his parents and all his brothers and sisters had been murdered. He was told, over time, of the death of many of his fellow monks and nuns. And of course, he said, he wept for so many losses. He wept for his country. He wept, he said, every day and could not stop weeping. But is teacher urged him to stop. “Don’t weep,” he was told, “Be mindful.”
“Having mindfulness,” his teacher said, “is like knowing when to open and when to close your windows and doors. Mindfulness tells us when is the appropriate time to do things…you can’t stop the fighting. Instead, fight your impulses toward sorrow and anger. Be mindful. Prepare for the day when you can truly be useful to your country. Stop weeping, and be mindful!”
Ghosananda sat for a long time and reflected upon the killings, and upon what his teacher had said. He realized that the dead were dead. They were in the past. Gone. All his family, all his friends, were gone. He thought about the future, and saw that it was totally unknown. He decided to do the only thing that he could do, which was to take care of the present just as well as he could. “The present is the mother of the future,” he said. “Take care of the mother. Then the mother will take care of the children.” So he went back to practice, back to his breath. For, as he said, “Breathing is not past or future. Breathing is now.”
The weeping stopped. “There is no sorrow in the present moment,” he explained. “How can there be? Sorrow and anger are about the past. Or they arise in fear of the future. But they are not in the present moment. They are not now.”
For nine more years he went on with his practice in the Thai forest, secluded in a hut, and there he gained the clearly and stability of mind, the understanding and the love, that are the fruit of very deep meditation.
The Buddha of the Battlefields
To encourage others which are maybe more far from the understanding of Dhamma to take action beside just focus on Sila for them self, train Dana (letting go) is heavily irresponsible and equal recruiting children to become soldiers.
Win over your own fight first, yet this advice can be followed only by faith (out of understanding) as insight is not gained yet.
_()_
with metta
Hanzze